THIS
WILL BE A DISCUSSION OF the refuge ceremony,
with which some of the older students will already be
quite familiar. Still, for those who have not taken
the refuge vow or have not had any involvement in the
Buddhist path, there is bound to be some question as
to what "refuge" is, or what "going for refuge" means--what
is the benefit of such a vow and what does it involve?
Since people have different levels of understanding,
Rinpoche will give a very general explanation. Hopefully,
this will bring greater understanding to those already
acquainted with the Buddhist path, and a basic understanding
to those who are new to it.

Given our situation as Tibetans, the question of refuge
and of refugees could seem rather ironic. People may
wonder, "What are these people talking about? They are
actually the refugees! This does not really apply to
us; after all, this is a very rich and powerful nation
and we already have everything we could possibly want.
Why do we need to take refuge?" But we are not merely
speaking about the literal sense of refuge, in terms
of a general or worldly protection. Instead, we are
concerned with certain existential realities that confront
us, and which will continue to confront us.

We all try our best to hide those issues and pretend
that we are not aware of them, but no matter what we
do in the mundane world, however popular we may be and
whatever credentials we may have, certain problems and
confusions will continue to confront us. Nor will these
confusions be remedied by our ordinary intelligence,
our ordinary ability to know and make interpretations
of the world. It is possible for us to live our lives
quite busily, to constantly experience a flurry of activity,
but in the end we must face the fact that it did not
bring any lasting meaning or purpose. At that point,
all we are left with is a tremendous sense of regret
and loss. As death nears, we may begin to feel alone
and helpless, but desiring protection and guidance at
that time will not help. It is important that we make
preparations while there is time and while conditions
are favorable.

With this in mind, taking refuge is the beginning of
the sane spiritual path. This path offers not only the
possibility but the reality of cutting through and transforming
our limitations, negative patterns, and confusion. So
when we "take refuge, " we make a genuine link with
the path leading towards the experience of sanity. And
sanity, in this context, means liberation from the actual
and potential confusion and sufferings that beings experience.

As human beings we generally feel some need for protection
and seek stability in some form of refuge. Unfortunately
there is much ignorance, confusion, and lack of understanding
as to what forms would actually serve us best. There
may be a particular mountain that seems very stable,
a particular lake that seems comforting, or a particular
tree that seems to be different or unique, and because
these things seem indestructible and beautiful, they
may seem to possess that security we seek. We may therefore
believe these to be suitable objects of refuge. Of course,
they cannot provide any real protection, and we will
only become dissatisfied and resort to old habits of
paranoia and confusion.

There are others who turn to the evil beings or spirits
that inhabit the world around them, assuming that they
possess power. By seeking the protection of these forces
and relating to them, these people hope these spirits
will become friendly and assist them. They view power
as a source of protective and beneficial shelter; yet,
with evil forces there is no certainty, except that
there will be evil consequences. It is like putting
your hand in the fire--what results do you expect? Attachment
also plays a role in our misguided search, because it
is easy to view our attachments as sources of security.
For instance, by calling forth a dead relative or ancestor,
we may hope that the relationship we had with them will
cause them to protect and aid us. This is obviously
of very little value.

The point is that everyone senses the need for a form
of refuge, either because of attachments or because
of some need of power and a feeling of helplessness.
As human beings we are so dependent on our surroundings
that we feel the need of some form of protection and
security, and yet we do not exactly know how to procure
this for ourselves. Therefore, we indulge in these different
solutions, but to no avail.

It is unfortunate that people seek protection and refuge
in these ways. Not only are these objects of refuge
inappropriate, they are potentially harmful as well.
In order to propitiate these forces, one may mistakenly
believe that it is necessary and desirable to make many
blood sacrifices and offer the flesh and blood of other
beings. Sadly, these confused and harmful notions are
widely held in many parts of the world.

People fail to realize that the negative experiences
they go through, no matter how confusing or painful,
result from their own habitual, negative patterns. In
addition, if one chooses to indulge in further harm
to others and to oneself, one will intensify existing
harmful patterns and tendencies, and increase the serious
consequences. This is simply common sense. Therefore,
discerning the proper path, the proper objects of refuge,
and the proper examples of sanity is clearly very important.

A few wise, intelligent people may have some insight into
the experience of sanity and wakefulness, and into the
reversal of the patterns of confusion. Looking up to these
men or women, we may seek refuge in their teachings. Still,
beings relate to things in different ways and on different
levels. The teachings and the profound examples they use
may be similar to Buddhist teachings, but their attitudes
and motivations will greatly differ. Some people are so
completely concerned with their own experience that they
relate to profound examples of sanity and wakefulness
for the sole purpose of their own personal liberation.
Without a greater vision or a more spacious motivation,
the benefit is also limited. Although such a person may
experience some degree of self-liberation, they will lack
the depth and ability to adapt or extend the situation
of liberation and inspiration to others. Thus, in a very
real way these gains are selfish and tainted. The inspiration
these examples could have provided, the abilities that
could have been developed, are much more profound and
all-encompassing than what has been achieved in such a
case.

As we have seen, in our search for security there are
many possible mistakes we could make and sidetracks
on which we could be stuck. In addition, even if we
are able to relate to the proper examples and the proper
path, there are many limitations which may occur. For
this reason, we will now discuss the Buddhist understanding
of refuge. This will be done from the perspective of
the Mahayana tradition, the tradition of the "greater
vehicle."

The first point of discussion will be on the misfortune
of not having had the opportunity or desire to take
refuge. In such cases, one has been deprived of the
inspiration of proper and perfect examples. In the mundane
world, beings are constantly being born, only to die
over and over, in fortunate and unfortunate circumstances.
All beings are subject to rebirth because of the habitual
patterns they have built up. Sometimes we experience
less confusion and are able to involve ourselves in
limited wholesome activities and attitudes, which then
produce beneficial situations for ourselves. And sometimes
we experience extreme confusion and paranoia. By indulging
further and further, we strengthen our existing habitual
patterns. As a result of this, we go through great psychological
and physical pain and frustration.

We are continuously captured and bound by the chain
of samsaric existence, experiencing the fluctuations
of favorable and unfavorable conditions. It is mainly
a question of intensity of the ever-present paranoia.
And this is precisely because we have not been able
to relate to the proper examples or integrate the skillful
means of a proper path towards sanity and awakening.
Even when we have done something wholesome and have
generated some benefit for ourselves, the resulting
favorable circumstances do not last and are of no permanent
benefit to us.

This is best illustrated by pouring something into
a pot without a bottom. However fresh and good the ingredients
you pour in, no matter how much you pour in, there will
only be the momentary satisfaction of the pouring, because
such a vessel will not retain its contents. Nothing
beneficial will come of the good you have achieved,
because--like the pot--you lack a foundation. This could
also be compared to the sowing of seeds. In order to
have a fruitful crop, first there must be rich, fertile
soil, and then whatever is sown will not be wasted.
In our own situation, not being able to relate to the
proper objects of refuge is like pouring ingredients
into a bottomless pot or sowing seeds in infertile ground.
Wandering in confusion, our habitual patterns become
heavier and heavier. Consequently, the paranoia and
suffering become more intense. That is the misfortune
of not having taken refuge or of not having related
to proper examples of sanity and awakening.

The second point of discussion will be the benefit
of committing oneself to the proper path, and of following
the examples of the awakened objects of refuge. To begin
with, the Buddhas and bodhisattvas, the embodiments
of awakened compassion, were ordinary beings exactly
like ourselves. They were not higher or better than
us, nor did they possess superior qualities that we
lack. But by taking advantage of the opportunity to
relate to the proper examples, and by sincerely committing
themselves to the path that offers tremendous inspiration
and encouragement, they became, in time, liberated beings.
As a result of their accomplishment, they were able
to benefit immeasurable beings with skillful means.

In the same way, we have the opportunity to free ourselves
from the chain of cyclic existence by relating to the
proper path and the proper examples, just as the Buddhas
and bodhisattvas once did. The methods they used are
as fresh and as relevant as they were in the past. Once
we relate to these proper sources of refuge, then whatever
spiritual practices we perform will be meaningful. We
become like fertile ground, because there is the possibility
and certainty of producing flourishing deeds. Like a
pot with a complete bottom, we have the capability of
reaching our full potential, because whatever is poured
in is retained, even if it is only a drop at a time.

There may be differences in our individual capacities
for understanding. But, by laying the proper foundations,
we are bound to experience the fruit of the practices
we undertake. Once there is a solid foundation, all
benefits are retained. In addition, by committing oneself
to the Buddhist path one has the opportunity to fully
utilize many skillful spiritual means and methods--first
by understanding them and then by properly applying
them. There are also different levels of the teachings,
transmissions, and empowerments that one could receive,
but unless one has been able to relate to the awakened
objects of refuge, one does not have the ground for
such relationships. The same is true if one desires
to practice the bodhisattva ideals: the practice of
loving-kindness and compassion, the development of the
enlightened mind, and the vow to work for the liberation
of beings. It cannot be done without the appropriate
foundations. One may have good intentions, but not all
good intentions are realistic or practical.

As one makes progress in the Mahayana, or bodhisattva
path, there exists the possibility of being able to
utilize the more advanced practices of Buddhism, the
tantric or Vajrayana practices. But even if one sincerely
desires to learn about the application of such practices,
again, one must first have the proper grounding to be
able to fully appreciate and integrate them. Otherwise,
it would be like trying to grasp space, which would
be quite useless.

In short, these are the benefits of taking refuge,
of relating to the awakened examples of sanity, and
of seeking awakening for oneself and others. Hopefully
we have conveyed some of the importance of seeking involvement
with the Dharma.

Since we have discussed some of the possible sidetracks
and misconceptions prevalent in the search for security,
now we will briefly examine the awakened objects of
refuge that are appropriate for our commitment. The
awakened objects of the refuge are the Buddha, the Dharma,
and the Sangha. The Buddha is the Awakened One; the
Dharma, the teachings of the Awakened One; and the Sangha,
the assemblage of spiritual friends or teachers who
have preserved the unbroken line of the Dharma. These
objects are also known as the Three Jewels.

The Buddha signifies complete liberation, complete
awakening. As was explained earlier, the historical
Buddha was an ordinary being like any one of us. He
was only able to attain enlightenment by relating to
the correct examples of awakening and strenuously practicing
the Dharma. It was not something that just spontaneously
happened. Therefore, he is a sign for all of us that
it can be done. This is why we relate to the Buddhas
as the ultimate objects of refuge and inspiration. Going
for refuge to the Buddha means relating to the state
of complete awakening and being inspired by our own
potential to realize such a state of liberation.

If we relate to the Buddhas as the ultimate objects
of refuge, then we relate to the Dharma as the path
towards the experience of such liberation. Just as the
awakened ones made use of the path and attained enlightenment,
we can also make use of the Dharma as the path towards
the experience of liberation. Their continuing influence
over the centuries demonstrates the profound validity
and effectiveness of the path of the Dharma.

Lastly, we relate to the Sangha, the assemblage of
compassionate teachers, as the guides on the path towards
the experience of complete awakening. Because of our
incessant absorption in habitual patterns, we were unable
to be contemporaries of the Buddha and to learn directly
from him. Or, even if we were around at that time, we
were unable to take advantage of his example and his
teachings. This is why the great teachers of Buddhism
have preserved and maintained the unbroken lineage of
the Dharma through literature, practice, and the transmission.
Since the Buddha is not physically present, and we cannot
understand the teachings or receive transmissions of
them by ourselves, we are compassionately given the
Dharma by the great teachers. Thus, we relate to them
as spiritual friends on the path towards liberation.

In a more mundane sense, one could make an analogy
between physical illness and the ignorant condition
of samsaric existence, and between good health and the
experience of Buddha mind. When we are sick, we long
for the experience of good health because we see the
possibility of it and are inspired to get better. Therefore
the Buddhas, or the awakened ones, can be regarded as
examples of complete health, and the Dharma as medicine.
We realize we have some kind of sickness and we need
treatment, but we are not sure what is wrong with us
or how to go about treating it. Therefore, we have need
of a physician who can prescribe the right medicines
and stages of treatment to follow, and this is how we
relate to the Sangha, or spiritual friends. Once we
have been cured of our illness and are experiencing
good health, we no longer need treatment or a physician.
In this way, we can say that the Buddha is the ultimate
object of refuge, and the Dharma and Sangha are the
temporary objects of the refuge.

In terms of time, there is some difference in motivation
between the Hinayana and the Mahayana, although both
relate to the same objects of refuge. With Hinayana
motivation, one goes for refuge to the awakened objects
for this lifetime only; whereas, in the Mahayana tradition,
we remain committed to the objects of refuge from that
point until absolute enlightenment has been achieved.
The problem with the Hinayana interpretation is that
it is like taking a very strong bow and arrow, aiming
it right in front of your nose, and shooting it. It
will not go very far, no matter how strong and straight
it is. If one does not achieve liberation in this lifetime,
what use is this commitment? With the Mahayana understanding,
however, the point is that when we die, the stream of
mind continues into whatever birth or stages of evolution
that follow. And since the transmission is given to
our mind, no matter how many lifetimes it takes to experience
perfect liberation, we retain the benefit of the commitment.
From rebirth to rebirth, we can thus build on prior
accomplishments and go further and further on the path.

The enduring commitment of the Mahayana tradition is
like a flower seed. When you plant the seed, it does
not immediately sprout, but remains hidden beneath the
ground for several days until finally a flower emerges.
It takes time, but the seed is not lost; it turns into
a beautiful flower. Our situation is very similar because
reaching Buddhahood takes time, but it is not wasted
time. So taking the bodhisattva outlook in relation
to time, we vow to relate to these awakened objects
of refuge, these inspirational examples, until we reach
enlightenment.

Looking at the motivations for refuge in terms of space,
there are also basic differences between the Hinayana
and Mahayana outlooks. According to the Hinayana tradition,
we relate to the awakened objects of refuge strictly
for our own liberation, so it is a very limited space.
In the Mahayana tradition on the other hand, the motivation
is much more vast, because we relate to these profound
examples for the benefit and liberation of all sentient
beings, without exception. This demands a very spacious,
all-encompassing attitude. In order to be a completely
responsible being, capable of true egolessness, it is
absolutely necessary for us to be responsible for others
as well. Throughout time, we have been caught up in
confusion and paranoia because of continual self-gratification
and ego-clinging, which still left us extremely dissatisfied.
Therefore, we exchange our selfish attitude for the
spacious, enlightened attitude of the Mahayana tradition
and make our commitment to the refuge with this motivation.

If one chooses to receive the refuge transmission,
it must come from an unbroken lineage. This means that
from the Buddha down to this day, the literal meaning
of the teachings and the practice has to have been immaculately
preserved. One should only receive the transmission
from such a teacher or lineage, not merely from somebody
who knows how to use words well. There is currently
a great deal of spiritual materialism in our world,
and many dubious teachings have been made by people
who know nothing about spiritual endeavors. Unfortunately,
those who become involved with these teachings have
no idea what they are getting themselves into.

There is an inherent thirst for spiritual wisdom. Unfortunately,
people will often follow anyone making claims to spiritual
knowledge. There are teachers who will make all sorts
of outrageous assertions. For example, they may just
rub your forehead against their own, generating some
warmth, and then say, "Yes sir, I have laid it on you
and given you the transmission, because you felt it."
And there are others who will say, "Okay, you sit there,
and I'll sit here, and you meditate, and I'll meditate,
and everything will be given." Because of this spiritual
consumerism, there is much misuse of the teachings.

This is why it is important that the transmission come
from an unbroken lineage, and from a teacher who has
been authorized by such a lineage. In Buddhism there
are several different lineages and lineage holders.
The lineage holder embodies the accumulated spiritual
energy and awakening of the lineage. Authorization is
needed because, no matter how realized a teacher may
be, there are important logistics and appropriate forms
involved. Without these, actual transmission is not
complete.

When one receives refuge, there is a transmission being
given directly to the mind. If one merely picks up an
idea and claims to have been given a mental transmission,
then no benefit would result from it. For instance,
if we turn on a light switch, the lamp lights because
there is an unbroken wire running from it to the switchboard.
An unbroken lineage is like this. But if the wire is
broken, the lamp will not light, even if we turn on
the light switch. Such is the case when the lineage
is broken. These are important considerations one must
take into account when contemplating making a lasting
commitment.

So, this has been a very brief explanation of the refuge
in terms of receiving the transmission. Additional questions,
such as how one should relate to these examples in daily
life, will be addressed when one formally participates
in the refuge ceremony. Hopefully this teaching has
given you some idea as to what taking refuge actually
means, in terms of attitude and lineage and so forth.
In any case, whatever your present or future participation,
may this be of some help to you.